A companion to the temple and closet, or, A help to publick and private devotion in an essay upon the daily offices of the church.

SECTION IV. Of the Absolution.

§. 1. Of Absolution in General.

SIN doth abridge the Soul of its free converse with God, and by the terror of it binds the soul down with fear, and by it the wicked are reserved in chains to the judgment of the great day, wherefore it is com∣pared to a bond(s) 1.1 and the sinner is said to be holden in its cords(t) 1.2 but since Christ came to loose those bonds(u) 1.3 they are now pri∣soners of hope(x) 1.4, because Jesus hath the keys of death and Hell, and he can loose whom he please, by forgiving, that is absolving and unloosing those bonds. But because he is now invisible and imployed in heaven to inter∣cede for us; before his departure he appointed his A∣postles to supply his place, giving them Commission(y) 1.5 by a visible and external application of this power, to support the spirits of all true Penitents till himself should come to ratifie this Absolution: upon which ground the Bishops and Priests of the whole Christian Church have ever used to absolve all that truly Repented, and at this day it is retained in our Church, and is a part

of the daily office: which being so useful and necessary and founded on holy Scripture, needs not any argu∣ments to defend it, but that the ignorance and prejudice of some makes them take offence at it, and principally because it hath been so much abused by the Papal Church: so that it may perhaps help the Devotion of many, if we discover the true meaning of Absolution, and the mistakes of our adversaries on both sides, as well those who make it nothing, as those who urge it as instar omnium, those who would rob us of it, as those who would ensnare us by it. 1. The true judg∣ment of the Church of England concerning Absolution, may best be gathered from the Liturgy; in which are three forms of Absolving set down. The first decla∣ratory here, which is a solemn promulgation of par∣don by a Commissionated person, repeated every day when the whole Congregation confess their sins, where∣in they are assured of forgiveness if they Repent and believe, and this is fitted for a mixt Company of good and bad men, where many hypocrites feign Repen∣tance; but this Absolution gives no encouragement to such: Only it assures all that there is a Pardon, and shews on what terms it may be had, so that to those who truly do repent it is present remission, to those that do not it is a Monitor that they may repent, it com∣forts the Godly, and allows not the wicked to presume, no nor yet to despair; and this being pronounced to all the people, every one is to take his Portion. The second form is Petitionary in the Communion Service, where the Minister lays down the Promise, and on that ground, by vertue of his office, begs of God to make that promise good, and this is more then the Prayer of another Person, because God having sent the Minister to assure men of Pardon upon their Faith and Repen∣tance, when he sees such lively signs of both (as most shew at the Lords Table) he may with Authority and Confidence, Request Almighty God to forgive them, who in all likelyhood are come up to his own terms, as a Captain, when a besieged Town hath yielded upon the Articles sent by the General, may confidently require

him to seal them. Wherefore that holy Matron came to St. Basil and desired from him remission of her sins, and when he answered, God alone could do that, she answe∣red, I know that, and therefore I desire the prayers of you his officer be presented to him for me: and we read in Gods word of this petitionary absolution(z) 1.6 which is something more then the former, because at the holy Sacrament the sight of sin is clearer, and the sense quicker, and mens fear greater, so that then they need more comfort then to be told there is a Pardon, and they are then fit to receive more, because there they shew more signs of Repentance. The third is Judiciary in the office for the sick, and therein the Priest having declared there is a Pardon, and prayed for the sick Person, doth by Gods authority, and as his substitute(a) 1.7 declare him [whom he believes truly penitent] loosed from the guilt of his sins by Christs merit. But this so high and solemn office is not by our Church prescri∣bed to be performed, but only to a weak or dying man, nor to him but upon his hearty confession, and being full of fear and sorrow, and when he shall desire to hear his Pardon from the Priests mouth before he go to Gods tribunal: in such case out of pity to this dejected soul, and to fortifie him against the agonies of death, upon evidences of true Repentance, this Ab∣solution may be given; if the Priest be decieved(b) 1.8 the man is no worse, and if not, he is the better, by having the comfort of his Pardon anteda∣ted in his need. Now by all this it appears that our Church neither re∣fuses to give Absolution, after the solemnest manner in some cases, as some among our selves have fancied, nor yet applyes that form to every Confession, as the Romanists generally do, who never use the two first sorts of Absolution. To this brief account we shall add

these Considerations. 1. As for those who think the Priest ought not to Absolve any persons, I think them grosly mistaken: for if so then, why did Christ repeat this Commission so often, are all those lines wholly insig∣nificant; so you take them to be, who fancy this was a Personal priviledge dying with the Apostles; but the primitive Church did not so understand them, for it is easie to prove that Absolutions were used frequently in the three first Centuries, and therefore why may not we use it now, since penitent sinners need comfort now as well as any did then, and why should the remedy cease while the disease remains. Whence we conclude Christ gave the power of these Keys to all the Apostles, and their Successors: and St. Peter absolved the penitent Jews(c) 1.9 St. Paul the submissive Co∣rinthians(d) 1.10; and St. John applies it to all Ministers(e) 1.11 and why should any be offended at our ex∣ercise of it upon a weighty occasion: if it be objected [Luke 5.18.] that God alone can forgive; we grant it that none but God can absolve in his own right; but 'tis certain that this power may be communicated to an Angel(f) 1.12 or to Men, for the Apostles were men though holy men yet they had it; God reconciles, but to us (saith St. Paul(g) 1.13 is com∣mitted the Administration of it, he the Lord, we the Stewards of these Mysteries, nor does this invade Gods prerogative any more, then it would impair the Kings priviledge (of Pardoning condemned malefactors) if one of his Attendants shall by Royal appointment deli∣ver the pardon sealed to him that must have the benefit of it: it is therefore no absurdity to say, God par∣doneth(h) 1.14 when the Minister ab∣solveth according to the Evangeli∣cal conditions of Pardon, and if any be not forgiven upon it by God it is not for want of right in the Priest, but for want of penitence

in the Party, and no doubt in such case if the Minister judgeth to the best of his skill, he doth his duty; though where Faith and Repentance is wanting God himself will not forgive, nay where men grow worse he revokes his own purposes of Mercy, as well as the Ministers sen∣tence: but we may suppose he will the sooner forgive, when his commissionated servant hath piously and pru∣dently proceeded so far. But secondly, We do lament to behold this sacred priviledge abused by the Roman Church to serve the ends of Pride, Avarice, and Car∣nal policy: but first we dissallow that arrogance of fixing this power to St. Peters Chair or those authorized by it: because we know all the Apostles had as much right to absolve as St. Peter(i) 1.15 and from them it descended (say we) to Gods Ministers, not only to (him that calls himself) Christs Vicar. Secondly, We de∣test that accursed Simony which they use, to sell Pardons, prostituting the top jewel of the Priestly Miter for fil∣thy lucre; and not only so, but by this means they cherish vice, fill the world with Atheism and profane∣ness(k) 1.16, disgrace Religion, and ruine many souls who rely upon these broken feeds, I mean bo••ght pardons. Thirdly, We disclaim that Machivilian Policy, which they use to advance the Priests in estima∣tion with the Common people; and to give them opportunity to pry in∣to the secrets of Princes, for under pretence of exercising a spiritual office they aim at temporal things, and to these ends they enjoyn Auricular Confession, place the Priest in Gods Throne(l) 1.17, as the Audian hereticks of Old, and Donatus disciples(m) 1.18 did: con∣trary

to the Antient Church of Christ(n) 1.19 nay to their own Opinions(o) 1.20 and practices(p) 1.21 in former times, and therefore we may, and must de∣clare our abhorrency of these evil uses of Absolution, though in that so∣ber, moderate and useful manner we do perform it, we do not vary from the prime intention of Christs com∣mission, and the Practice of Antiqui∣ty: Absolution was instituted by Jesus, and if it have been corrupted by men, we will cast away the Cor∣ruptions, not the Ordinance it self.

§. 2. The Analysis or Division of the Absolution.

The Absolution contains these three things,

• * ☜ 1. The Commis∣sion, in which is shewed,
  • 1. From whom
    • That God who is
      • 1. Able
        • ...Almighty God
      • 2. Wil∣ling
        • as] the Father of our Lord Iesus Christ
          • and] who wouldest not the death of a sinner, but rather that he should turn from his wickedness and live;
  • 2: To whom, Ministers
    • ...And hath given Power and Commandment to his Mini∣sters,
  • 3. For whom, his people
    • ...To declare and pronounce to his People being Penitent,
  • 4. About what,
    • ...The Absolution and Remission of their sin.

• ☞ * 2. The ex∣ecution of it, by declaring
  • 1. Who giveth
    • ...He
      • viz. Almighty God
  • 2. What is given, viz. De∣liverance
    • from the guilt and punish∣ment
      • ...Pardoneth and
      • ...Absolveth
  • 3. To whom
    • 1. How many
      • ...all them
    • 2. How quali∣fied
      • 1
        • ...that truly Repent, and
      • 2
        • ...Vnfeignedly be∣lieve his holy Gospel:
• 3. The Ap∣plication or a dire∣ction to Prayer, shewing
  • 1. For what we must Pray
    • ...Wherefore let us beseech him to grant us
      • 1.] true Repentance
      • 2.] and his holy Spirit,
  • 2. Why we must Pray, viz. for
    • 1. Present acceptance
      • ...that those things may please him which we do at this present, and
    • 2. Future assistance
      • ...that the rest of our lives hereaf∣ter may be pure and holy, so
    • 3. Endless happiness
      • ...that at the last we may come to his eternal joy,
  • 3. How we must Pray for them
    • ...through Iesus Christ our Lord: Amen.

A Practical Discourse on the Absolution.

§. 3. ALmighty God the Father of our Lord Iesus Christ] There is nothing in the world more desirable then the peace of a good Conscience, especial∣ly to those who have felt the smart of it when it is dis∣quieted by sin: The Pardon of sin which removes those terrors, is most welcome news to such, and the Mes∣sengers most acceptable(q) 1.22; but he that hath been truly humbled, will make a stop either out of Doubting or Admiration(r) 1.23 when a Nathan is sent from God to tell him of Pardon(s) 1.24 he would wish it might be according to that sweet word: only the greatness of his de∣sires awaken some little jealousies least the message be too good to be true; and therefore no wonder if they ask us by what Authority we do this(t) 1.25; we answer we are but Deputed servants(u) 1.26 in all we do, much more in this transcendent part of our office(x) 1.27, we there∣fore shew our Commission from Al∣mighty God, whose Power none can Question, it being a Part of his Name(y) 1.28 to be the Pardoner of Iniquity, Transg••ession, and Sin of all sorts in thought, word, and deed. His Laws indeed forbid sin, and his Word decrees punishment for it, but this doth not tye his hands, nor take away his Privi∣ledge(z) 1.29 to forgive, by which he indeed shews himself Almighty(a) 1.30 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supreme Lord

of all the World, above us and his own Laws, so that he can dispense with them: he that bound can loose without appeal or controul(b) 1.31 we come from him who is the of∣fended Party, and the Judge, who if he please to forgive can do it so fully, that neither Men nor Devils can call you to a further account(c) 1.32. Now if this term of Almighty prove dreadful as re∣presenting an Almighty justice who remits not without blood [Heb. 9.22.] Then the poor soul will ask with Isaac(d) 1.33, where is the Lamb? I answer God hath provided; and in the next words, behold the Lamb of God, Jesus Christ, for your comfort this Almighty is the Father of our Lord Jesus Christ, and in him the Father of Mercies, and God of all comforts(e) 1.34, in that being satisfied with that all-sufficient sacrifice, he can be just and yet forgive us(f) 1.35, he that sends us, can do it by his supremacy easily, may do it by his Covenant in Christ Jesus justly, will do it through his love to us in him certainly. And now (me∣thinks) the Pious man should be transported with ex∣tasies of Reverence and Love: Reverence to this Migh∣ty God, Love to this merciful Father. Behold that glo∣rious God whose Anger thou hast provoked, and whose Commissions for thy final ruine were issuing out to be executed by the destroying Angel, he is now the Father of Jesus, and for his sake, and at his intreaty hath sealed thy Pardon, and Cancelled that Warrant signed for thy Execution(g) 1.36, and sent thee a full and free Absolution by the hands of a Messenger of Peace; What posture is lowly enough to receive it? what love great enough to return for it? Oh blessed Change! Now thou seest what Jesus hath done for thee; look not so much at the hand that brings it, as the Power that sent it, and the Merits that Pur∣chased it; so shall thy Faith be firm, thy comfort sweet, and thy peace durable; so that nothing but wilful re∣newed

affronts against him that sent it, can alter thy Pardon, abate thy joy, or disturb thy happy peace.

§. 4. Who desireth not the death of a sinner] These are the very words of God himself [Ezek. 18.23.] and for better confirmation they are again repeated [Chap. 33. vers. 11.] and are strengthened by an Oath, which he is pleased to take by his life, that is himself(h) 1.37. Not that he needs such bonds(i) 1.38 to keep him to his promise, but for the confirmation of our Faith, and as a condescention to our infirmity. Indeed all Gods words are most true, but not many have an Oath annexed as this hath, which he (that will not have us swear but upon weighty Occasions) would not have added, but because the belief of this is the Foundation of all Religion, since no man can begin to seek to God till he believe he delights in Mercy(k) 1.39 and is willing to receive those that turn to him; wherefore let us not doubt so great and necessary a truth confirmed with his Oath(l) 1.40, who assures us he wills not the death of a sinner(m) 1.41 with his Will, nor desires it as we do those things we have pleasure in, but is even forced to it against his inclination. Which gracious nature of God is here set before the sinners eyes, to discover what probability there is for his granting out such a Commission, because he that desireth not the death of such, will not withold Mercy, nay he will by the offer of a Pardon prevent it, for this phrase means, he desires the life, even the everlasting life of all penitents(n) 1.42, and if

the assurance of Remission will support them, and give them encouragement to seek for happiness, they shall not want it. For to do good is the Nature of God, he doth this willingly and readily, without the consideration of merit or expectation of reward, but Punishments are Extorted from him(o) 1.43 by mens wickedness, and when he inflicts them, he expostulates with himself like an indulgent Father about to correct a disobedient child(p) 1.44. So that it is no incredible thing that he should send a Pardon; it is the device of Sathan to picture the Al∣mighty so dreadful, that he may be a terror to his Supplicants, to make men fear, and hate and fly from him, rather then serve or love him. But God is love, and especially kind to Men(q) 1.45 who have no reason to dishonour God by dismal apprehen∣sions of him: Remember I beseech you, the Price payed for you, the Covenant made with you, the Pro∣mises given to you; call to mind how justly, frequently and easily he might have cut you off, if he had not designed to be Reconciled, and think of the earnestness of his invitations, continuance of his patience, the arts of his providence, and all other means used to preserve you; and then blush at your selves for having ever had hard thoughts of God, or doubt∣ing he would not Absolve you: Whoever hath so con∣ceived of God is as bad as an Atheist, for he takes a∣way Gods Being, and this his goodness, as if like the Scythian Deities(r) 1.46, he rejoyced in humane Sacrifices, and we our selves had rather be reported dead then traduced living; but though this unbelief do attempt to dishonor

God, the mischief lights upon it self: for God is glo∣rious still in Mercy, and he that does not believe it, is void of love, and hope, weak in Faith, full of fears, and dismal expectations(s) 1.47, and when he that is perswaded of Gods mercy, can rejoyce in hearing this Absolution, the other quarrels with the Messenger, or suspects the Master, and tortures himself with endless scruples.

§. 5. But rather that he should turn from his wick∣edness and live] We must be cautious while we en∣deavour to prevent despair, that we encourage not presumption, and least any should think when they hear of Gods kindness to sinners, that he will allow them their sins(t) 1.48 this is added, to shew that he so desires our happiness as the end, that he desires our holi∣ness as the only way thither, he would have us live, viz. in Eternal glory, but his desires cannot be accom∣plished, if we continue in our wickedness, because then God is obliged in justice to destroy us; therefore he labours to turn us from those evil ways which end in death, and to bring us into the safe paths of holiness, which are the beginning of Heaven upon earth, for the felicity of Heaven is but an addition to, and the per∣fection of that begun holiness; in vain therefore does any trust to this Mercy of God who lives wickedly still: for what Father would spare his offending Child; or what Prince pardon his rebellious Subject, but upon condition they will not renew the same Crimes; it is possible indeed to deceive men into Remission, when the offenders mean not to reform; Caesar was stab'd by Brutus a reconciled enemy, whom he had adopted for his son; Cicero was beheaded by Popilius whom he had saved from publique justice. But the All-seeing God knows your purposes, and can tell what you will do hereafter; so that you deceive your selves in hoping for forgiveness while you remain impenitent; but you cannot deceive him to make him grant to it;

he will not make his mercy the support of your iniquity; and it would undo(u) 1.49 sinners if he should too easily forgive; such mer∣cy before true repentance, would make sin cheap, and encourage men to do wickedly. Wherefore he sends his Ambassadors to proclaim his gracious intentions of saving you, least any should grow despe∣rate with Cain(x) 1.50, and as the har∣dened traitor, resolve to dye in their rebellion; but these Ministers of God are first to turn(y) 1.51 men from their iniquities, and if they prevail in that, they have a Pardon ready sealed, and can assure them of life everlasting; and that God who punisheth unwillingly will freely forgive, he must either condemn or save you; it is most evident he had rather give you life, and will rejoyce if you accept it, and if you miss it, it is because you had rather sin and dye, not because he had rather you should so perish.

§. 6. And hath given Power and Commandement to his Ministers] Whoever hath a just right, and ab∣solute Authority, may either exercise it in Person or Depute others, by communicating to them their Power subordinately, and then these substitutes have a Mini∣sterial right so far as their Commission extends; a Temporal Prince can do thus, and choose which of his Subjects he pleaseth to act thus in his Name, and by his Authority. Much more may the God of Heaven do so, and we are taught whom he did choose(z) 1.52 the Apostles and their successors, who are his Ambassa∣dors(a) 1.53 his Ministers and Stew∣ards of divine Mysteries(b) 1.54, nay the Presidents of Souls(c) 1.55,

and the familiar friends of God(d) 1.56 and the Scripture calls them Angels(e) 1.57, because they have the same imployment which the Antients ascribed to Angels(f) 1.58, to con••ey Messages between God and Men; to present our Prayers to him, and bring back to us the news of his Love, and especially to bring this Pardon to the Penitent, and to proclaim it even to the Im∣penitent. Wherefore let those that despise the Priest, or invade his office, or allow no difference be∣tween a Pardon pronounced by him, and an ordinary Person; let them take heed of contemning those whom God so highly honours, and beware they intrench not upon the supreme Power of the Sender, in disallowing the subordinate Power of those that are sent. A Condem∣ned man may be told of a Pardon intended to him, but he will then believe and humbly rejoyce in it, when his Princes herald approaches with it in his hand: Oh that we would shew as much reverence and joy upon the news of a greater Ab∣solution; that learned Professor may be our pattern(g) 1.59, who though he in some things dissented, yet in this of Absolution, he was so clear, that he desired it on his death bed, and kist the hands of his Brother Professor(h) 1.60, who at his earnest request had absolved him. But besides their power, as the Ambassadors of Christ, they have a special charge and com∣mand to restore them that fall(i) 1.61, to comfort the feeble-minded(k) 1.62, and under the Allegory of Shepheards(l) 1.63

are severely threatned, if by their neglect, the desea∣sed, broken, and scattered ones of the flock shall perish; and certainly if sinners grow desperate out of igno∣rance that they may be forgiven, it will be heavily charged upon these Shepheards who should have pro∣claimed this as we do in our Church every day, to bring such to a hearty Repentance. A power we have al∣waies, but when there is any truly humbled soul, then we have an express Command to loose them of their bonds.

§. 7. To declare and pronounce to his People being Penitent the Absolution and Remission of their sins] As the Priests of the Law were to pronounce a blessing upon the offerers(m) 1.64 so those of the Gospel are to dispense the blessing of Absolution unto the Penitent, this we declare in this daily form according to the Power which God hath given us, and upon great need and especial occasion, are ready more solemnly to pro∣nounce it to those that are prepared for it, according to the particular charge we have received; and in both Cases we can assure those that truly Repent, that the guilt of their sin shall be absolved, and the Pu∣nishment remitted: But God himself will not forgive any but those that are Penitent, and therefore his ser∣vants cannot, whose power in this is limited and re∣gulated by his Will. We indeed cannot see the hearts of men, nor infallibly determine of the sincerity of their repentance; but yet we see external signs of it, prostration, confession, and in some sighs and tears; wherefore Charity obligeth us to judge favou∣rably(n) 1.65 in dubious Cases, and it is better to commit an error on the right hand of Mercy, then a hor∣rid crime by cruelty(o) 1.66, and good men(p) 1.67 especially Ministers, out of

tenderness should hope the best. The Rabbins say in the cause of blood, if one have the Casting voice, he must ever take the merciful side, and give his suffrage for sparing, Fagius; and the same reason holds here, espe∣cially because in a mixt Congregation, many are truly penitent, and some of them much dejected, and these must not starve for fear others surfet, least we de∣stroy the Righteous with the wicked: wherefore we hold out a daily Pardon to such, but we sufficiently exclude the ungodly, because we declare it only be∣longs to the Penitent. But yet though the Minister is to judge charitably, the people are to examine impar∣tially, because though the Servant cannot, yet the Master can distinguish between the Penitent and Impe∣nitent. And though the Minister shall have a reward for his Charity, the obstinate sinner shall not have the benefit thereof. Let it therefore be your care to ex∣amine your hearts and repent truly, that so you may not only have a Pardon from Man, but from Almighty God also: do you, as the Jews are taught by their Masters to do(q) 1.68, who are bid to spend the whole Month before the day of Expiation; in examining their lives and repenting of their sins, especially when the Trumpet sounds to give warning four days before, and then we can assure you (as they do them) that on the great day you shall be certainly absolved; he that truly repents, and then comes humbly to receive this Absolution, shall have God sealing it to him, and that day shall be his day of Expiation.

§. 8. He pardoneth and absolveth] The unjust Steward for flattery and advantage, doth in his own name by private Compacts, diminish and re∣mit his Masters debts, without his consent(r) 1.69, and those Priests are false Stewards to the God of Hea∣ven, who in the same manner acquit sinners. But what∣ever t•••• Priests of the Roman Church may get by such fraud••i•••• dealings, sure I am God keeps so exact a debt-book, that he will loose nothing, but the credulous

debter shall suffer by his rash belief, when he is called over to a new reckoning; but because fidelity is the most necessary qualification in a Steward(s) 1.70: We do not pretend to do this in our own Names; but being to Publish a Pardon, we do it in Nomine Domini (not We, but He Pardoneth) for it is Gods sole Privi∣ledge to forgive sins, and the Scribes and Pharisees cal∣led it Blasphemy for any to pre∣tend to this power(t) 1.71. And the Fathers of the Christian Church prove Christ to be God(u) 1.72 because he forgave sin, which none but God can do(x) 1.73, and his son Jesus who is also very God, and purchased this Mercy of Absolution with his own blood(y) 1.74; wherefore we give to God the things which are Gods, and plainly declare, he is the Author, we the dispensers only of this favour, and the Witnesses and Messengers to bring certain news thereof(z) 1.75. And this is more comfort to the Penitent, the Supreme Judge, he from whose Sentence is no Appeal, Pardoneth thee: fear not the state of Agag whom Saul had pardoned, but God had not; wherefore Samuel hewed him to pieces in the midst of his vain hopes, that the bitter∣ness of death was past. He Pardon∣eth that hath no equal to examine or approve, much less superiour to disanul his actings: Our absolu∣tion is profitable when the Persons are meet to receive it(a) 1.76; but the stamp of God will make it currant

in Heaven it self. The Priests Pardon is not compleat at present, till it be ratified at the last day: But he Pardoneth at this present, while we are holding out this Absolution, he that knows who among you are true believers and really Penitent, is at this instant sealing your Pardon in Heaven, which makes ours to be valid; we then are but the Messengers and interpreters; but it is our great Master that Absolveth, because what we do is Pronounced in his name, dispensed by his Autho∣rity, offered on his Condition, and confirmed by his Approbation.

§. 9. All them that truly repent and unfeignedly believe his holy Gospel] These two acts, Repentance and Faith, are by Christ(b) 1.77 and his Apostles(c) 1.78 made the Condi∣tions of all the Gospel promises; and without them no Absolution can be had: those that have these no man can con∣demn, but without these no man can acquit, it was therefore a great arrogance in those Ecclesiasticks in St. Hieroms time, who imagined they could save or de∣stroy at pleasure(d) 1.79 and it is as great a vanity in any to believe a Servant acting contrary to his Masters known Will, because it will be insignificant; wherefore if any by hypocrisie shall think to surprize an Absolution; Or if he that dispenseth an act by prejudice or corruption, you must know it is he must ratifie the Pardon who can see whether these qualifications are in him that receives it or no, and though we hold out this Act of a Grace to all, yet our Master pardons none but such as do repent truly and believe unfeignedly, and how many soever do so, if they have been the worst of sinners, they shall every one be forgiven; Let us then take care to come: 1. With an h••mble, lowly, penitent and

obedient heart, sorrowing and being ashamed, fearing exceedingly, confessing humbly, and resolving hearti∣ly against all sin, let us beware that a hard heart, and a customary confession, and hypocritical pretences do not ruine our hopes, and blast our desires for he only Pardoneth the real Penitent. 2. Let us bring with us an unfeigned Faith in his Gospel, trusting in the assu∣rances of his Promises, and persuading our selves of the necessity and excellence of his laws, and confirming our souls in the expectations of his rewards, and this Faith unfeigned(e) 1.80 will open the door of Mercy; but for that bold challenge which some make to the promises, and the benefits of the Gospel, while they are void of hatred to sin or love to God, it is only feigned to stifle the accusations of Conscience, and ward off the threats of the Law, and to give the man liberty to sin, and God will never ac∣cept such to remission, but discover these men had no other ground for their confidence, but only because they had persuaded themselves of a falshood: Remem∣ber you come to him (that searcheth the heart) for a Pardon, and strive that your Repentance may be true, and Faith cordial and sound, as you hope for mercy from him; and learn by this order first to repent of your former evil ways, before you entertain too par∣ticular confidences of Gods love and your interest in Jesus; but if you have truly repented, the more firm∣ly you believe, the greater will be Gods glory, and the sweeter your comfort, and the speedier will your Absolution be confirmed. Though your iniquities are heinous and innumerable, if upon the sight you have had of them, you do condemn your self, with real purposes of amendment, and notwithstanding your un∣worthiness, if you can trust to the Merits of Jesus, and believe all the gracious Promises of the Gospel shall be fulfilled to you: I doubt not to assure this your Repen∣tance and Faith, shall pass the test of God himself, and your desires shall be satisfied in his mercy.

§. 10. Wherefore let us beseech him to grant us true Repentance and his holy Spirit] The whole duty of a Minister consists in instruction, and exhortation(f) 1.81 the first to con∣vince the understanding, the second to engage the affections; both which parts of his Office the Priest doth here exercise, for hitherto he hath testified there is Remission to be obtained, and now he exhorts to seek for it; for in this Section we are directed how to obtain, in the follow∣ing we are encouraged by the Benefits to be had there∣by; now this present exhortation is a conclusion in∣ferred from all the former parts of this Absolution, which are in this word [wherefore] urged as so many motives to quicken our addresses, viz. 1. Since God who is full of power and mercy would not the death of us sinners, but desires we may live; therefore we may cheerfully come to him for help, who will be as well pleased with the opportunity of giving, as we with the mercy of receiving, 2. He hath Commissionated Mini∣sters, to be the Heralds of his willingness to forgive, wherefore let us in answer to this gracious Proclama∣tion, go in and submit to him, who though he be the offended Party, first sent to us to be reconciled. 3. He hath assured us he will Absolve none without true Re∣pentance, wherefore let us beg of him, who requires this Condition, to give what he re∣quires(g) 1.82 upon all these conside∣rations let us beseech, &c. if we now make not our applications, it will be a despising his love, slight∣ing his Message, and sending back his servants empty: oh let us earnestly pray for true Penitence, we are en∣couraged by his gracious nature, engaged by his cour∣teous offer of a treaty, urged by necessity, as being not like to be forgiven without it: further we must ask these favours of him from whom comes every good and perfect gift(h) 1.83, for if we consider what we ask, we shall easily discern

they must not be sought any where else: Repentance, is a change of the notions of the mind, the choices of the will, the actings of the affections and passions, induring new joys and sorrows, hopes and fears, desires and aversations: so that it is a kind of new Creation(i) 1.84 and he alone that brought life out of death, and light out of darkness, can bring us from the death of sin, and darkness of iniquity, to the life and light of holiness, and Piety* 1.85: we can fall down by our own weight, but we cannot rise out of this narrow Pit without help, nay we sink lower, for our hearts are as backward to re∣pent as forward to sin, and by frequent commissions we love sin more, and are more loth to part with it; yesterday we mistook by accident, to day we desire to be again in such circumstances, to morrow we shall run into them(k) 1.86, so that we must not trust in our own hearts(l) 1.87 but seek repentance from God, and his holy Spirit: which being both so necessary for us, and of so incom∣parable advantage to us, let us humbly beg this on our knees, beseeching God to grant them to us, which word grant(m) 1.88 denotes a free act of grace from a Prince to his Subject, though few offending Subjects can have a Pardon granted out upon their Repentance, yet God deals so with us, and hath not only promised to forgive us when we do repent(n) 1.89, but to give us grace that we may repent(o) 1.90, and if we have his gracious assistance, no doubt we shall repent truly, and not fall into Ahabs hypocrisie, Israels treachery,(p) 1.91 nor Judas his despair▪ Oh let us pray for his holy spirit of grace which will open our eyes to see our sirs, and soften our hearts to mourn for them, and strengthen our purposes to amend them; and this will be a true Repentance, which con∣tains

in it an unfeigned Faith, (which is here understood though not expressed) for Faith and true Repentance are so inseparably joyned, that in Scripture Repentance is put for them both, in many pla∣ces(q) 1.92 because he that is truly humbled and really purposed to amend, doth ever trust in Gods mercy; or else it may be under∣stood when we pray for his holy Spirit, we mean, to produce in us all graces, especially Faith, which is that gracious fruit of the Spirit of Adoption(r) 1.93 for by it we call God Father, and as such rely on him. 'Tis certain, if we can prevail with God for his holy Spirit, it will bring both Faith and all Graces with it, and will assist us to do good, when Repentance hath taken us off from our evil courses, this will keep out those lusts which Repentance began to exclude; but observe Repentance goes first, for you must not expect this holy Dove will abide in impure places(s) 1.94, when the unclean Spi∣rit expects his house to be swept and garnished(t) 1.95: we may then hope to have our Prayers for Gods holy Spirit heard, when Repen∣tance hath prepared his lodgings in our hearts.

§. 11. That those things may please him which we do at this present] Having thus taught you who to pray to, and what to pray for, it remains that we shew the great advantages of having your Prayers heard, that so you may not put up so weighty a request with∣out such hearty desires and zealous affections as are suitable to it: for this one Petition granted will pro∣cure you: 1. Present acceptance, 2. Future assistance, 3. Endless happiness; true Repentance and Gods holy Spirit will assure all this to you, but if you pray not so devoutly and earnestly as to obtain them; your Absolution must be cancelled, your services rejected, your souls continue polluted here, and be condem∣ned

to endless misery hereafter, so that we hope your own Interest will quicken you most passionately to beg for these: to which purpose consider them seve∣rally. 1. If your Confession, Prayers, and Endea∣vours be such as can prevail with God to give you a true Repentance, and his holy Spirit, then all the duties now performed shall be acceptable, particu∣larly and in the first place, that which we Ministers are doing, viz. pronouncing the Absolution; this shall be confirmed by God, and he will assent to it, so that your Pardon shall be inrolled in Heaven, and then all other duties that we and you do, shall be pleasing to God and beneficial to you; our mutual and common Prayers shall be answered, our praises accepted, our hearing shall be converting and salutiferous, our Communicating an infallible conveyance, and irrevo∣cable seal of Grace and peace. But without Repentance all our prayers and praises and all we do(u) 1.96 shall be rejected as a mocking of God; without his ho∣ly spirit; also all our observances are harsh and unpleasing, flat and dull in Gods account, it is this good Spirit that makes our hearts and tongues agree, this inlightens our minds to see our wants, quickens our memory to remember them, toucheth our hearts with a sense of them, con∣firms our Faith that God can supply us, and enlarges our affections to beg the relief of them. In a word, this Spirit of God helps us to ask, inclines him to give, and fits us to receive all we pray for; so that God is not pleased when we worship him without it(x) 1.97, and denies nothing when we have it: so that our Sa∣viour accounts(y) 1.98 it the same to pray for the holy spirit, and all good things which spring from it. And now who would not earnestly beseech for such a true Repentance as might invite this Holy Spirit in∣to their hearts, which will be the

seal of their Pardon, and make all they do well∣pleasing to God; to please him is the Christians highest aim; it was Davids prayer(z) 1.99 and the greatest blessing the Priest could wish(a) 1.100 that Almighty God might accept them. Poor Socrates after many a tedious step in a virtuous but afflicted state(b) 1.101, could not tell whether he had given content to his Deities or no: but whoever of you have the grace of Repen∣tance and the holy spirit, are not in those uncertainties: but have Enochs Testimony Heb. 11.5. that you do please God.

§. 12. And that the rest of our lives hereafter may be pure and holy] this is the second benefit and mo∣tive earnestly to pray for these things, for so you shall not only be welcomed at present with a gracious smile, but all your lives long be reputed as the friends of God, and by his help shall be preserved as pure as a true Repentance hath made you, and as holy as those are who are under the Guard of the Spirit of holiness: Pray therefore with all your soul for a true Repentance, or else as soon as your soul is washed it will return to its impure wallowings, and all your labour is in vain hitherto(c) 1.102 for a feigned repentance, will send Ab∣solom away for a while: but upon the next Enterview, will hurry us with more passion into his embraces; whereas the deep wounds of the true penitent make sin hateful to him while he lives, and he that gets on a white garment with so much difficulty, will not easily sully it but care∣fully preserve it pure as his tears have made it. And upon the same ground be very pressing for the holy spirit. Which if you can obtain, you shall not only be preserved from the spots of sin, but shall shine with the lustre of a holy life; for our goodness is apt to vanish(d) 1.103 we

are wavering and soon weary, unless we have that esta∣blishing spirit(e) 1.104 David prays for, and then all duties will be easie, and we shall be strong, for love and the sense of his assistance will carry us cheer∣fully through them all, so as to be our pleasure, not burden; and when we are arrived to this, nothing can bribe us to forsake them: Oh happy soul that is thus begun to be restored to that purity and holiness which are part of Gods Image(f) 1.105, and parcels of the Divine Perfections; blessed is he that is so far advanced, that God is not like to forsake him, because he hath made him holy, pure, and a fit temple for the inhabi∣tation of his spirit, nor is he likely ever to forsake that God, whose mercy hath saved him, whose grace doth refresh him, whose waies please him, and his glo∣rious bounty which faith discovers, doth still allure him to press forward to neerer unions and unseparable connexions; no state under the Sun is to be longed and wished for like this, which a true Repentance, and Gods holy Spirit brings us to.

§. 13. So that at the last we may come to his eter∣nal joy through Iesus Christ our Lord, Amen.] There is nothing more desirable then the sweet peace of a good Conscience, but only that which is the end and perfection thereof, and that is that happiness which is infinite and endless, which the Scripture calls an eter∣nal and everlasting joy(g) 1.106 which neither men nor devils can lessen or interrupt, much less put a peri∣od to it: And if God give us true Repentance, it will preserve us from the sins which forfeit this, and if he add his holy spirit, it will safely lead us into those paths of righte∣ousness which lead thither, where we can desire no more, because we have all that is desirable. There are no cares to disturb, no fears to allay nor sorrows to abate those ravishments of delight for ever: there is joy which far surpasseth the half-sad and mixed

pleasures which this world hath, being nothing else but pure joy, which pleaseth by its own excellence, and by having no fears nor possibility of defailance in de∣gree or continuance; we tast something of it in the charming calm of a strong faith, and a quiet consci∣ence, with undeceived expectations of Gods love; but this is but the land-skip of our heavenly Canaan, which Jesus hath purchased for us and God the Fa∣ther will grant unto us, and the most holy Spirit will be our guide thither(h) 1.107, the whole glorious Trinity is concerned for us, and will cooperate with us, to put us into possession of them, and then rejoyce over us to all eternity. The Father who forgave us, the Son who dyed for us, and the Blessed Spirit who wrought effectually in us, will Communicate this their joy with us and to us for ever. And lastly, to shew that you thankfully follow these Directions of the Ministers, and have in your own heart and thoughts most devoutly petitioned God for a true Repentance, and his holy Spirit (by means whereof all these in∣comparable benefits may redound to you) in testimo∣ny I say hereof, you sum up all in a Petitionary Amen, desiring it may be so, and assenting also to the truth of all this: It is most true, and therefore oh so be it unto you. Amen.

The Paraphrase of the Absolution.

BE it known to every one of you that hath confes∣sed his sins with an humble, lowly, Penitent and obedient heart, that [Almighty God] Supreme King of Heaven and Earth, whose Royal Prerogative it is ful∣ly to acquit or finally to condemn, being [the Father of our Lord Iesus Christ] who assumed our nature and suffered for our sins, this great God (by his Merits) is of an angry Judge become a tender Father,

and hath solemnly sworn he is one [who desireth not] neither taketh pleasure in [the death] or damnation [of a sinner] though never so justly deserving it [but rather] chuseth to have opportunity to shew mercy, and therefore he useth all possible means [that he may turn from his wickedness] which will bring the sinner into condemnation, that by leaving these paths of death, he might be forgiven [and live] in ho∣liness and comfort here, and in everlasting glory here∣after. [And] to confirm this his good will, and keep penitent sinners from despair, he [hath given] and in holy Scripture communicated [Power] by vertue of his Supreme Authority [and Commandment] for the exercise of this power, for when poor sinners need comfort he hath given special charge [to his Ministers] lawfully chosen by himself (and those he appoints) to be his Ambassadors, [to declare] at all times his wil∣lingness to pardon all [and pronounce] Absolution more particularly and plainly (to those that by return∣ing and obedience do own him even) [to his People being Penitent] for all their offences, as you now from your hearts seem to be: Know ye therefore that we are Authorised in Gods name to bring to such the message of [the Absolution] from the guilt [and Re∣mission] of the punishment [of their sins.] And by vertue of the power, and in obedience to the Com∣mand given to us by God, we do now proclaim, that not we, but [He Pardoneth] that can do it by his own right [and Absoldeth] both from guilt and Punish∣ment [all them] be they never so many, and their sins never so great, that are qualified for a Pardon, by those conditions which are by him required, even them [that truly Repent] and heartily grieve for all their evil ways, longing to be delivered from them, and seri∣ously purposing to amend them; these shall never be condemned, if they will trust in his mercy [and Vn∣feignedly believe] and are firmly perswaded of the ex∣cellency of the precepts, and the truth of the Promi∣ses of [his holy Gospel] and if they particularly accept this message of his Love therein manifested [wherefore]

since God is so able and willing to pardon, and hath sent us his Ministers to offer a Pardon if you repent and believe, oh let us not loose the benefit of so gra∣cious an offer, but [let us] all, since all are sinners, go together to the Throne of grace upon this courte∣ous summons, and [beseech him] earnestly, who sent it to us of his favour and bounty [to grant us true Repentance] such as he can work in us, and such as he will accept, so as to forgive us thereupon, and having thereby cleansed us from by-past sins, let us most hearti∣ly beg the help of his grace [and his holy Spirit,] to purifie our hearts, strengthen our Faith, and bless our indeavours of reformation, so constantly that we may have all our desires accomplished; which petition if God shall grant the blessed event will be [that those things] even all the duties which you shall now per∣form, and the Absolution now pronounced, which is the office of the Minister [may please him] so as that he hear your Prayers, and seal your Pardon, and bless all [which we do at this present] when he hath cleansed us from iniquity and quickened us by his spirit, the fruit shall be present acceptance [and that the rest of our lives hereafter] which formerly have been so sin∣ful [may be pure] from wickedness, sanctified and righteous [and holy] full of all well-pleasing, and that we may persevere all our daies in this happy course [so that at the last] when Death puts an end to the tedious sorrows, and short contents of this mortal life [we may come to his eternal joy] that is unconceivable and endless, without mixture or diminution, and which is so much above our deserts that we could not hope ever to obtain it but [through Iesus Christ our Lord] who by his Death purchased this Pardon, by his interces∣sion prevaileth for grace, and at his Ascension took pos∣session of this eternal joy for all that are truly Absol∣ved; to which we all say [Amen.] Lord be it so unto us. Amen.

Notes

• (s) 1.1

  Acts 8.23. Graec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (t) 1.2

  Prov. 5.22.
• (u) 1.3

  Isai. 66.1.
• (x) 1.4

  Zach. 9.12.
• (y) 1.5

  Math. 16.19. Chap. 18.18. John 20.22, 23.
• (z) 1.6

  Acts 8.24. James 5.15.
• (a) 1.7

  Quantum in se est Sacramentum re∣conciliationis homini impendit.
• (b) 1.8

  Deus non sem∣per sequitur judici∣um Ecclesiae quae per surreptionem & ig∣norantiam interdu•• judicat. Pet. Lom. Sent. l. 4.
• (c) 1.9

  Acts 2.38.
• (d) 1.10

  2 Cor. 2.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.11

  1 John 5.16.
• (f) 1.12

  Exod. 23.20, 21.
• (g) 1.13

  2 Cor. 5.18.
• (h) 1.14

  Deus quoque peccata dimi••••it per eos quibus dimitten∣di tribuit potestatem. Ambr. in Luc.
• (i) 1.15

  John 20.22, 23.
• (k) 1.16

  Crescit enim ibi multitudo pec∣cantium cum redi∣mendi peccati spes datur, & facile i∣tur ad culpas ubi ve∣nalis est agnoscentiae gratia. Arnob. l. 7.
• (l) 1.17

  Sacerdos est ju∣dex condemnare vel salvare Bellarm. poen. l. 3. c. 2. Attritio virtute clavium fit contritio. Cor. Glos. ad Dist. 1. de Poen. Negatur remissio iis quibus noluerunt sacerd••tes remittere. Bellarm. supr.
• (m) 1.18

  Optat. Mil. in Parmen. l. 5.
• (n) 1.19

  Homines autem in remissionem pec∣catorum ministerium suum exhibent non jus alicujus potesta∣ris exercent. Am∣bros. de Spir. S. l. 3. c. 19.
• (o) 1.20

  Vid. Biol. in 4 Dist. 14. Quaes. 2.
• (p) 1.21

  — secun∣dum quod potestas mihi tradita s•• ex∣tendit — & quantum debeo & possum] in vet. form. Indulg. P. Martin.
• (q) 1.22

  Rom. 10.15.
• (r) 1.23

  Luke 1.34. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non dubitantis sed admirantis. Grot.
• (s) 1.24

  2 Sam. 12.13.
• (t) 1.25

  Matth. 21.23.
• (u) 1.26

  Heb. 5.4.
• (x) 1.27

  2 Cor. 5.8.
• (y) 1.28

  Exod. 34.7.
• (z) 1.29

  Deus cum le∣gem peneret non a∣demit sibi omnem potestatem: sad habet ignoscendi licentiam. Lactant.
• (a) 1.30

  Imperatori licet sententiam revocare reumque mortis ab∣solv••re, & ipsi ignoscere, quia non est subjectus legibus, qui habet potestatem leges ferre. August.
• (b) 1.31

  Revel. 3.7.
• (c) 1.32

  Rom. 8.33.
• (d) 1.33

  Gen. 22.7, 8.
• (e) 1.34

  2 Cor. 1.3.
• (f) 1.35

  1 John 1.9.
• (g) 1.36

  Ezek. 18.4.
• (h) 1.37

  Heb. 6.13.
• (i) 1.38

  Num. 23.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo. Deus loquitur no∣biscum linguâ filio∣rum hominum. R. R.
• (k) 1.39

  Heb. 11.6.
• (l) 1.40

  O beatos nos quo∣rum causa Deus ju∣rat! O miserrimos si nec Deo juranti credimus. Tert. de poenit.
• (m) 1.41

  LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vatab. num deside∣ro aut volo.
• (n) 1.42

  Negatio mali in S. S. notat accumu∣lationem boni. Job. 3.18. Job. 11.26. vide 1 Tim. 2.4. 1 Thess. 5.9.
• (o) 1.43

  Lam. 3.33. Vatab. ex corde: non est proprium Dei affligere & castigare homines sed alie∣num.
• (p) 1.44

  Hos. 11.8. Ezek. 33.11.
• (q) 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato. 1 John 4.8.
• (r) 1.46

  Meliùs esset nullos credere Deos, quam esse putare, sed sanguine caesorum ho∣minum laetatos ex∣istimare. Plutar. de Superstit. Scyth. & Gallorum.
• (s) 1.47

  Et faciunt ani∣mos humiles formi∣dine divum, Depres∣sosque premunt ad terram — Luc.
• (t) 1.48

  Rom. 6.1.
• (u) 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 3.
• (x) 1.50

  Gen. 4.13.
• (y) 1.51

  Acts 3. ult.
• (z) 1.52

  Matth. 28. ult.
• (a) 1.53

  2 Cor. 5.20.
• (b) 1.54

  1 Cor. 4.1.
• (c) 1.55

  Heb. 13.17. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Thess. 5.12. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and Levit. 10.
• (d) 1.56

  Ver. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propinqui Dei. Fa∣gius in locum.
• (e) 1.57

  Jud. 2.1. C. P. ascendit Propheta in legatione à coram domino.
• (f) 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo. de Plant. Noe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — divinorum sunt pa∣tefactores — Traducunt divina ad nos & nostra vicis∣sim ad divina per∣ducunt Jamblith. de Mysteriis.
• (g) 1.59

  Dr. Reynolds.
• (h) 1.60

  Dr. Holland.
• (i) 1.61

  Galat. 6.1.
• (k) 1.62

  1 Thess. 5.14.
• (l) 1.63

  Ezek. 34.4, &c.
• (m) 1.64

  Num. 6.24, &c.
• (n) 1.65

  1 Cor. 13.7. Justius est occulta de manifestis praejudi∣care, quam manifestis de occultis praedam∣nare. Tert. Apol.
• (o) 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antiph.
• (p) 1.67

  Credulitas error est magis quam culpa, & quidem in optimi cujusque mentem facillimè irrepit: Cicero.
• (q) 1.68

  Buxt. Syn. c. 18.
• (r) 1.69

  Luke 16.5, 6.
• (s) 1.70

  1 Cor. 4.2.
• (t) 1.71

  Luke 5.21.
• (u) 1.72

  Ergo qui remit∣tit Deus est quia nemo remittit nisi Deus. Hilar. in Math. Can. 8.
• (x) 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. 15.
• (y) 1.74

  Ille solus pec∣cata dimittit qui pro peccatis mortu∣us est. Ambr. Veniam peccatis quae in ipsum commissa sunt, solus potest il∣le largiri qui pecca∣ta nostra portavit. Cypr.
• (z) 1.75

  En fili certifica¦te remissa tibi esse peccata: hujus me testem habebis, Va∣de in Pace. Fer. in Matth. 9.
• (a) 1.76

  Tunc enim vera est absolutio Praesidentis, cum aeterni ar∣bitrium sequitur judicis. Greg. hom. 26.
• (b) 1.77

  Mark. 1.15.
• (c) 1.78

  Act. 20.21.
• (d) 1.79

  —ut vel dam∣nent innocentes vel solvere se noxios ar∣bitrantur Hierom. Com in. Matth. l. 3. Nec Angelus nec Archangelus potest: nec Dominus ipse, si peccaverimus, in poenitentiam defe∣rentibus non relaxat Ambros. Epist. 28. ad Theodos.
• (e) 1.80

  1 Tim. 1.5. 2 Tim. 1 5.
• (f) 1.81

  Acts 2.40. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.82

  Domine da quod jubes, & jube quod vis: D. Augustin.
• (h) 1.83

  James 1.17.
• (i) 1.84

  Ephes. 4.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  Nulla sine Deo meus bona: Seneca.
• (k) 1.86

  —viresque ac∣quirit eundo.
• (l) 1.87

  Prov. 28.1.
• (m) 1.88

  Acts 11.18.
• (n) 1.89

  John 6.37.
• (o) 1.90

  Acts 5.31.
• (p) 1.91

  Psal. 78.34.
• (q) 1.92

  Matth. 4.17. compared with Mark. 1.15.
• (r) 1.93

  Gal. 4.16.
• (s) 1.94

  Pietas inducit Spiritum Sanctum. R. R.

  —ad Candida tecta columbae.
• (t) 1.95

  Matth. 12.44.
• (u) 1.96

  See of this at large before in Sect. 2.
• (x) 1.97

  Gal. 4.6. John 4.24. Rom. 8.26.
• (y) 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luc. 11.13. Is. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matth. 7.11.
• (z) 1.99

  Psal. 19.14.
• (a) 1.100

  Numb. 6.24, 25, 26. Psal. 20.3, 4.
• (b) 1.101

  An diis placent quae feci nescio, hoc autem solum scio me sedulò haec egisse ut placerent.
• (c) 1.102

  2 Pet. 2.22. laterem lavare.
• (d) 1.103

  Hos. 6.4.
• (e) 1.104

  Psal. 51.14.
• (f) 1.105

  Ephes. 4.24.
• (g) 1.106

  Isai. 35.10. Chap. 61.7. & 51.11.
• (h) 1.107

  Psal. 51.14. LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.